BISHOP CHASE'S 
PASTORAL LETTER 
TO HIS 
DIOCESE OF ILLINOIS: 
haw IN e 
SPRINGFIELD, SANGAMON COUNTY, 
yee 
FIRST MEETING OF HIS CONVENTION, 


MAY 14, A. D. 1837. 


cs i < 
7 


‘ 


¥ PEORIA: 
‘PRINTED AT THE REGISTER OFFICE. 


1837. 


ADVERTISEMENT. 


3 The convention before whom the following Pastoral Letter was read, requested 
that the same might be nrinted at their expense; but the author, knowing their 
limited means, and considering that the expense O1 prin, 1.2 Journals must 
fall heavily upon them, agreed himself to defray the cost of printing the Letter. 
Accordingly he spoke to Mr. Davis, the printer in Peoria, to that effect. Some 
delay in obtaining paper intervening, the news arrived that the source from which 
the bishop expected funds to enable him to pay for the work was dried up. This 
would have prevented its publication, had not a young man, printer in Mr. Davis’ 
office, generously offered to set up the types and do the printing without charge, — 
Mr. D. kindly allowing him the use of his materials for that purpose. This 
young man looks to the sacred ministry. His first step towards it is a sacrifice. 
May his faith in the only true sacrifice — Jesus CHRIST ON 7! cross — sanctify 
it to his everlasting benefit and to the good of His Church. «_ 


Rosin’s Nest, Peoria co., ILn., 
23 Aug., 1837. 


PASTORAL LETTER. 


REV. II. 10. 
Be thou faithful unto death, and I will give thee the crown of life. 


THESE words were spoken unto the angel or bishop of the 
church of Smyrna in Asia Minor, through the mouth of St. John 
the evangelist. ‘The circumstances were exceedingly awful and 
impressive ; so that none can read them without being moved, 
even unto fear and trembling. 

The prophet, in writing to the bishops of the seven Asiatic 
churches, saith ¢hus: “I John, who am your brother and com- 
panion in tribulation, and in the kingdom of patience of Jesus 
Christ, was in the isle that is called Patmos, for the word of God 
and for the testimony of Jesus Christ. I was in the Spirit on the 
Lord’s Day, and heard. behind me a great voice, as of a trumpet, 
saying, [ am Alpha and Omega, the first and the last; and, what 
thou seest write in a book, and send unto the seven churches 
which are in Asia; unto Ephesus, and unto Smyrna, and unto 
Pergamos, and unl Thyatira, and unto Sardis, and unto Phila- 

a, and unto Laodicea. And I turned to see the voice that 
ith me: and, being turned, I saw seven golden candle- 
sticks ; and in the midst of the seven candlesticks, one like unto 
the Son of man, clothed with a garment down to the foot, and 
girt about the paps with a golden girdle; his head and his hairs 
were white like wool, as white as snow; and his eyes were as a 
flame of fire; and his feet were like unto fine brass, as if they 
burned in a furnace; and his voice as the sound of many waters. 


4 


And he had in his right hand seven stars; and out of his mouth 
went a sharp two edged sword; and his countenance was as the 
sun shineth in his strength. And when I saw him, I fell at his 
feet as dead. And he laid his right hand upon me, saying, Fear 
not; I am the first and the last I am he that liveth and was 
sian and behold I am alive ever tel Amen; and have the 
keys af hell and of death. Write these things which thou hast 
seen, and the things which are, and the things which shall be 
hereafter ; the mystery of the seven stars, which thou sawest in 
my right hand, and the seven golden candlesticks. The seven 
stars are the angels of the churches; and the seven candlesticks 
which thou sawest are the seven churches.” 

These are the awful circumstances which attended this revela- 
tion of Jesus Christ to the beloved John, his disciple, while in the 
isle of Patmos. ‘Trembling and adoring at his feet, the holy apos- 
tle received the several charges sent through him to the heads of 
the churches, and faithfully recorded them in book for delivery. 
The words of the text are part of that which he wrote to the 
bishop of Smyrna. 

“'T'o the angel of the church of Smyrna write: These things 

saith the first td the last, which was dead and is alive again. I 
know thy works, and tribulation, and poverty, (but thou art rich,) 
and I know the blasphemy of them which say they are Jews, and 
are not, but are the synagogue of Satan. Fear none of those 
things which thou shalt suffer: behold the. devil shall cast some 
of you into prison, that ye may be tried; and ye shall have tribu- 
Jation ten days. Be thou faithful unto death, and I will give thee 
a crown of life,” 

The bishops of the Asiatic churches might have had something 
in their respective conditions, peculiar to their several dioceses ; 
but, aside from this, there is a comprehensive import in the text, 
fastening itsclf irresistibly on the conscience of every bishop of 
God’s universal church, to the end of time. “Br eng 
FuL,” in the discharge of all pastoral duties. This is reqttired by 
Him who holds the stars in his right hand; who is the Alpha 
and Omega; who created all things; who can create and destroy 
at his will. The crown of life is suspended on the unceasing 
performance of this duty, till death shall have closed the scene of 
ivial and that of judgment shall break upon the view, Nothing 


5 


can add to the awfulness of this responsibility ; no subterfuge can 
evade its binding character. “Rottenness entereth into the bones” 
of every one who shall attempt to evade it; and the tissue of ex- 
cuses which the mind weaves for the neglect of its sacred duties 
is consumed, as flax, before the flame of divine displeasure. 

These are the sentiments and feelings which the text impresses 
on the mind of the speaker and writer of this Pasrorau LETTER, 
addressed to you, and to all who will hear his voice, within the 
limits of his spiritual charge. 'To know their extent and speeifi- 
cations you will turn to his consecration vows. , 

Professing, before the Searcher of all hearts, that he believed 
himself called to his office by the: Holy Ghost, according to the 
will of the Lord Jesus Christ, and that the Holy Seriptures con- 
tain all doctrine required as necessary to eternal salvation through 
faith in Christ, he did promise and vow to instruct the people 
committed to his charge, and to teach and maintain nothing as 
necessary to salvation but that may be concluded and proved by 
the same ; that he would exercise himself in the Holy Scriptures, 
and call upon God by prayer for the true understanding of the 
same, so that he-might be able by them to teach and exhort with 
wholesome doctrine, and to withstand and convince the gain- 
sayers. wie | 

He did furthermore promise and vow, that he would be ready, 
with all faithful diligence, to banish and drive away: from the 
church all erroneous and strange doctrines contrary to God’s word ; 
and both privately and openly to call upon and encourage others 
to do the same; that he would deny all ungodliness and worldly 
lusts, and live soberly, righteously and godly in this present 
world, and thereby show himself an example of good works unto 
others, that the enemy might be ashamed, having nothing to say 
against him; that he would maintain and sect forward, as much 
as in him lies, quietness and love and peace among all men, and 
diligently exercise such discipline as by the authority of God’s 
word and by the order of this church is committed to him; that 
he would be faithful in ordaining, sending, or laying of hands on 
others, and show himself gentle and merciful, for Christ’s sake, to 
poor and needy people, and to all strangers destitute of help. In 
short, that he would prove himself a messenger or angel from God 
toman; a watchman; a steward of the Lord, to teach and pre- 


6 


monish, to feed and provide for, the Lord’s family; to seek for 
Christ’s sheep that are dispersed abroad, and for his children who 
are in the midst of this naughty world, that they may be saved. 
through Christ forever. 

These are the duties, and these the vows, resting on the mind 
and conscience of your bishop; and I have adduced them that 
seeing his obligations you may be mindful of yours. For you 
must perceive that the same ligature which binds him also embra- 
ces-you. If he is your Sabphbrdl you are his flock ; if he 1s com- 
manded to give you the bread of life in due season, you are bound 
to receive it at his hands; if he is to perish, it will be because of 
your loss; and for the same crown held up to his view, you are 
to strive equally with him. The time left us to accomplish this 
great object is very short. Is there then no danger of our both 
perishing together? And if we do together go to that place where 
the worm dieth not and the fire is not quenched, will it serve to 
assuage our anguish that we bear each other company? Will it 
mitigate your pangs to consider that I am with you in the com- 
mon wo? ‘That you perish by my neglect must make me more 
miserable forever. ‘This you plainly see; and let me also assure 
you that you will be none the happier on that account. Not one 
drop of cooling comfort will fall upon your burning lips from the 
knowledge that I am suffering with you. Our reasons, then, for 
consideling the words of the text as a personal address of the 
greatest importance, are mutual. The crown of life is as much 
yours as mine; and the condition of continuing faithful unto 
death in order to attain it is as binding on you ason me. We, 
therefore, will consider our subject together. 

But, on the threshold, it is obvious that the Eantivtarte in the 
text to “continue faithful unto death,” implies that the persons 
addressed: have already begun to be so. But, aside from these, 
there are others for whom Christ died, who have not as yet turned 
their eyes towards their Redeemer, nor even thought seriously of 
so doing. And what shall be said of such? As RP Scriptures of 
truth hold out for them no hopes of future happmess— ho pros- 
pects of a heavenly crown — but, on the contrary, denounce in- 
dignation and wrath, tribulation and anguish, upon every man 
that doeth evil, upon the Jew and also upon the Gentile — they 
seem, on this very account, the objects of peculiar solicitude. In 


7 

tegard to such, the ministers of Christ appear to be called upon to 
imitate their Master, to “be found of those who seek them not, ” 
and to press the gospel tidings on “those who ask not for them.” 
That philanthropy which has its commencement in the bosom of 
God, the heavenly Shepherd, and not in the acknowledgment of 
want and distress in the bosom of the sinful creature, lost and 
dead in sin; a philanthropy which prompts to go in search of that 
which is wilfully astray, to lay down life for those who would 
take life away, to pour out the heart’s blood for those who are 
stained with the guilt of shedding it; a philanthropy which re- 
joices over one sinner that repenteth, more than over ninety and 
nine just persons who need no repentance ; — this philanthropy, 
and love like this, the shepherds of Christ’s fold, in imitation of 
His example, are called on to exercise, even if they find but one 
from among the flock who answers to the above description. But 
instead of one, how many thousands, in this diocese, it is to be 
feared, are of this character—men, women and children, who 
have never entered the fold of Jesus Christ by any of the appoint- 
ed means — who are literally gone astray, without a shepherd in 
any sense of the term—none to gather them, none to feed them, 
On the entrance, then, even of this my first pastoral letter, I would 
address a few words to such as these, lest their blood, should they 
perish: in their sins, be laid to my charge. We will consider them 
as divided into two classes. 


I. The open, avowed unbelievers. 
Il. The lovers of the world more than lovers of God. 


i. Of open unbelievers. It is evidently ill judged when a 
Christian pastor attempts to argue, on the premises; in favor of 
the truth of Christianity, in a discourse of this. nature; therefore 
it cannot here be attempted, But in compassion to their immortal 
souls, it is devoutly wished. that some questions like the following 
could reach the ears of unbelievers: Have you. ever given the 
question, Is the Bible with all its awful contents true, that impar- 
tial examination it deserves? Have you ever weighed. its eviden- 
ces in the scales of reason and justice, with that profound and 
honest intention which you most cheerfully give to an examina- 
tion of a title to an estate of lands which you propose to buy? 


8 


Suppose some of you are lawyers, and that you have received 4 
valuable consideration as a fee for the exercise .of your judgment 
and talents, in a case on which your reputation greatly depends, 
would not your attention and study be far more profound to find 
out the truth, than that which you have hitherto given in examin- 
ing the religion whose veracity you question? Put this to your 
conscience, and I presume to say your reply would be in the neg- 
ative. Have you not, then, reason to believe that your infidelity 
is owing to some cause other than the love of rruru? and would 
“it not be well for you to inquire what that cause is? You cannot 
for a moment fancy that your opinion can alter fact. If Chris- 
tianity be true, your thoughts about it cannot change its nature 
nor shake its foundations. You know, for you daily see, that men 
wilfully deceive themselves where their passions are interested ; 
and that they often fail of their most desired objects, by reason of 
their self-deception. How awful, therefore, will be the conse- 
quences to you, if, at the day of judgment, it be found a fact that 
you wilfully deceived your own souls in the great matters of reli- 
gion, which embrace your eternal happiness or misery? You 
must know you cannot enjoy. the presence and smiles of a Saviour, 
in another world, whose name and religion, endeared to you by 
the fact that he hath died for you, you openly reject and despise 
while here on carth. When, therefore. he is constrained to say to 
you, “ Depart from me, I know you not,” will it console you to 
reflect that you thought — that you fancied — that you had per- 
suaded yourselves to believe that Christianity was not true? O 
no. This, instead of consolation to you, will prove the never- 
failing fountain of bitterness and wo; instead of slaking your 
thirst, the reflection will increase its burning forever. 

Let me entreat you, therefore, (O that God would bless these 
fecble efforts of persuasion !) to consider your ways, and turn your 
fect unto the festimonies of the Lord, by which I would here im- 
ply the many evidences God hath mercifully prepared for the con- 
viction of such as-you. “If ye believe not me,” saith our Saviour, 
“ believe me for the works’ sake. “The works that I do, they bear 
witness of me.” On these evidences, as “ testimonies ” of its truth, 
the Christian religion rests, and is sure to triumph. It has alrea- 
_dy triumphed in the minds of all candid men. The battle has 
been fought and won; and the enemy —all except the ignorant, 


9 

the wilfully prejudiced, and the self-deceived — have retired van- 
quished from the field. O then hear, I beseech you, the voice of 
a friend, calling you to the fold of Christ Jesus your Lord, who 
will bid his angels rejoice when you choose him for your refuge, 
and in him find the way, the truth and the life. You are those 
whom he inviteth in these most affectionate words: “Come unto 
‘me, all ye that are weary and heavy laden, and I will refresh you. 
Take my yoke upon you, and learn of me, and I will give you 
rest: for my yoke is easy and my burden is light. ” 

One word more. So important is the present crisis with you, 
considered as among the first settlers in a new and Yising country; 
and so great is the fear in me lest I stop short of my duty, and 
_ thereby fail to do all Ican to awaken in you a becoming serious- 
ness while reflecting on the perilous condition you are in, that I 
must find space, even in this short address, to add a few words 
touching your relative situation in this far western part of our 
country — destined, in all human view, by the fertility of its soil 
and its commercial advantages, to become so populous and great. 

it is obvious that the first inhabitants of any newly settled land 
have peculiarly important responsibilities. lor as they believe, 
and as they, according to their creed, set the example in morals, 
even so, in the ordinary course of things, will be the character of 
their children, their descendants in all future generations. 

Now should it turn out that, your numbers being great and 
your influence extensive, the character of Illinois, in its inceptive 
steps and features, be raaterially framed and modelled on infidel 
principles ; insomuch as that thereby you create a tide that will 
perpetually set against the progress of the Gospel of the blessed 
Jesus, and, if not arrested by God’s extraordinary power, will 
serve to overwhelm all the means of grace among us; have you 
not, Lask, if Christianity prove true, something to answer for, of 
amazing magnitude, aside from, and far beyond, your own per- 
sonal self-deception? Like the suicide you may destroy your 
own selves; you may strangle, wilfully strangle, all hopes of your 
own personal salvation by Christ; and, having done so, like the 
stiicide your fate may assemble a few friends about you, to weep 
over the ruin of your souls, and bewail your dreadful end. But, 
in the case we are considering, this is not all. By your example 


and influence you extend the means of destruction to ofhers—you 
B 


10 


give the poisonous cup into the hands of all around you; yea, you 
poison the fountain itself from which those who succeed you must 
unconsciously drink, and thus virtually murder thousands and 
millions yet unborn. What tongue therefore can tell, what pen 
describe, the enormity of your guilt, should Christianity prove 
true at last! Let this heart-chilling consideration, I pray you, 
have weight on your minds. 


II. But we are reminded that there is a second class, who cati- 
not with propriety be exhorted to continue faithful, because they 
have not even begun to be so. These are “lovers of the world 
more than lovers of God.” They are in the service of another 
master, and consequently look not forward to the crown of life 
promised in the text. In looking anxiously around, for a proper 
basis on which to begin my address to such as these, the Divine 
finger seems to point to the 8th chapter of St. Mark’s Gospel from 
the 34th verse to the end. Turn to it, I beseech you, and with 
me spend a few moments of our precious time. 

After severely rebuking Peter, the most forward of his disciples, 
for mingling worldly motives with religion, our blessed Lord called 
the bystanders to him and said unto them: “ Whosoever will 
come after me, let him deny himself, and take up his cross, and 
follow me. For whosoever will save his life shall lose it; but 
whosoever shall lose his life for my sake and the gospel’s, the same 
shall save it. For what shall it profit a man, if he shall gain the 
whole world and lose his own soul? or what shall a man give in 
exchange for his soul? Whosoever therefore shall be ashamed of 
me, and of my words, in this adulterous and sinful generation, of 
him also shall the Son of man be ashamed, when he cometh in the 
glory of his Father with the holy angels.” 

‘Fhe whole subject matter in question between you and our Re- 
deemer, whose cause I would plead in your behalf, is here, as you 
see, brought into a small compass. » 

By it you may perceive, that, though redeemed, you cannot be 
saved while you remain as you are, “lovers of the world more 
than lovers of God.” Bear with me, while I tell you that just so 
sure as you continue your efforts to reconcile this inordinate love 
_of the world with the hope of future happiness, you build on a 
sandy foundation which in the end will leave you in ruins. In 


11 


seeking thus fo save your life, you will lose it. For the truth of 
this, you have the word of Him “ who cannot lie.” Heaven and 
earth shall fail, before one jot or tittle of this word shall cease to 
be verified. You may persuade your minds to the contrary, now 
while you are in health; but when you come to die, you will find 
that all is lost. God, who now in mercy holds you up, and with 
much. long suffering waiteth at your doors, and knocketh for ad- 
mittance into your heart’s best affections, being refused, will leave 
you to your doom when most you need support. When the day 

_ of mercy is once past, the day of justice begins; and when the 
Advocate ceases to plead, the Judge and the executioner are at 
hand. God hath so decreed, and neither men nor angels can re- 
verse it. Hear what he hath said, and let his own words sink 
deep into your hearts : 

“ Because I have called, and ye refused; I have stretched out 
my hand, and no man regarded; but ye have set at nought all my 
counsel, and would none of my reproof: I also will laugh at your 
calamity, and mock when your fear cometh: when your fear 
cometh as a desolation, and your destruction cometh as a whirl- 
wind, when distress and anguish cometh upon you. Then shall 
they call upon me, but I will not answer; they shall seek me 
early, but shall not find me: for they hated knowledge, and did 
not choose the fear of the Lord: they would none of my counsel ; 
they despised all my reproof. Therefore shall they eat of the 
fruit of their own way, and be filled with their own devices,” — 
Prov. 1.24—31. | 

If you wish to know the reason of this, attend to this simple 
statement. ‘The holy Scripture saith: “ By one man si entered 
into the world, and death by sin; and so death passed upon all 
men, for that all have sinned. ...... Judgment came upon all 
men. unto condemnation.” Rom. v. 12. 18. 

Mom this state of condemnation, into which sin hath reduced 
“ur unhappy race, it is the part of our blessed Redeemer to set us 
free. 'I'o this end he died and shed his blood, and thereby satis- 
fied the demands of Divine justice, and obtained a right to open 
the prison doors and bid the condemned prisoners to come forth ; 
yea, without money and without price, other than that He hath 
already paid; without any merit of their own, but freely, ¢o come 


forth to light, to life, to liberty, and eternal happiness. ‘These 
| P 


12 


blessed tidings are made known to us in the preaching of the Gos- 
pel. ‘This is so true, that when our Divine Master had read the 

prophecy from pti of the deliverance of the captives from their 
condemmation under sin, “ He sat down and said, This day is this 
Scripture fulfilled in your cars.” Again, sah conversing with 
Nicodemus, he saith: “God so loved the world that he gave his 
only begotten Son, that whosoever believeth on him should not 
perish, but have everlasting life: for God sent not his Son to con- 
demn the world,” but that the world through him might be saved. 

By the Scripture quoted from the Epistle to the Reward, you must 
perceive that all mankind are in a condemned state, by reason of 
sin; so that, had a Redeemer never appeared, nor shed his blood. 
for us, we should all have perished by reason of a just condenna- 
tion. By the latter Scripture, the words of our Lord himself, you 

hear that he came “to save, not to condemn,” —for the law of 
God had done that of old, which nothing could reverse but his 

Divine atonement. The making known of this to you, is called 
in Seripiure, “the Gospel” — « elad tidings” of great joy, 

Now it is evident, that by rejecting iis, Goepel — this proffered 
mercy — this free grace —this pardon to you, tendered without 
money and without price,—these two dreadful evils inevitably 
follow: You confirm, by voluntary choice, the judgment already 

passed on you by God’s ei and incur the additional guilt of re- 
jecting the offered Pardee a pardon too which cost the blood of 
the Son of God. This latter sin is said in Scripture to be tanta- 
mount to the crucifying of the Son of God afresh, and the putting 
him to an open shame. Heb. vi. 6. 

And are you ready to avow this? Can your minds sit easy 
under the consideration that both these dreadful evils, these enor- 
mous sins, are chargeable upon you? By loving the world more 
than you love God, the word of truth declares there is no hope of 

salvation in your present state. You are redeemed, but will not 
accept of your redemption; you are pardoned, but that pardor 
you wilfully refuse. The law, then, takes its course, aggravated 
by the deep-stained guilt of rejecting a crucified Saviour ; and 
nothing is before you, but a “certain fearful piu 2 for of judg- 
ment and fiery indignation. ” 

The truth is, the God that made, the God that redeemed, and the 
God that through Jesus’ blood stands ever ready to sanctify you, is 


i3 


every where revealed as a jealous God; and by this we learn he 
will have no rivad in our esteem. It is impossible to enjoy his 
favour, and yet love and serve another. You may as well unite 
what, by the laws of God in nature, are opposite — fire and water, 
heat sel frost, light and dette is to hope to reconcile the 
love of the worl its pleasures, or its honors, as the governing 
principle of your lives, with that love of God which he requires 
of all who wish to shiby his heavenly presence. His own words 
on this important subject are these: “Love not the world, neither 
the things that are in the world: If any man love the world the 
love of the Father is not in him.” 

‘To impress this truth on your minds and hearts, consider, I be- 
seech you, the subject in another light: 

So intimate must be the connexion between the souls fitted to 
enjoy the blissful presence of God, that he hath been pleased to 
‘speak of himself under the figure of a bridegroom: “'Thy Maker 
is thine husband; the Lord of hosts is his name; and thy Re- 
‘deemer the Holy One of Israel; the God of the whole earth shall 
he be called. For the Lord hath called thee as a woman forsaken 
and grieved in spirit, and a wife of youth, when thou wast refus- 
ed, saith thy God. For a small moment have I forsaken thee ; 
but with great mercies will I gather thee. In a little wrath I hid 
my face from thee fora moment; but with everlasting kindness 
will I have mercy on thee, saith the Lord thy Redeemer.” Isaiah 
liv. 5—8. Now if we examine this fifty-fourth chapter of Isaiah, 
we shall perceive that these words are addressed to the Gentiles. 
It begins: “ Sing, O barren, thou that didst not bear; break forth 
into singing, and ery aloud, thou that didst not er with child ; 
for more are the children of the desolate [the eS than the 
children of the married wife [the Jews], saith the Lord. . Thy 
seed shall inherit the Gentiles, and make the desolate cities to be 
inhabited. .... ‘Thou shalt forget the shame of thy youth, and 

Porat not remember the reproach of thy widowhood any more: for 
thy Maker is thine husband,” ete. It is plain that this animating 
prophecy of Isaiah, respecting this most tender of all relations, 
hath direct dpforenee to the Gentiles, for ne the Redeemer died, 
as well as for the Jews. 

-If this be correct, will it not follow that we are all interested in 
this matter? that, being all redeemed, we are all addressed under 


14 


this endearing relation of a bride to the Bridegroom, and called on 
to perform our duties of love, praise and obedience ? | 

To confirm you in this, consider that which immediately pre-. 
cedes this animating apostrophe to the Gentiles, is the noted. pro- 
phecy of the atonement of Christ the Messiah, as the Lamb of 
God, led meck to the slaughter to pour his blood for the world of 
mankind ; and that this atonement was for all—the Gentiles hav- 
ing an express interest therein: “So shall he sprinkle many na- 
tions,” or Gentiles, with his blood. (See the 52d and 53d chapters 
as belonging to the whole subject of the 54th.) . 

Add to this, the express declarations in other-parts of Scripture, 
that “ Christ died for all,” and “tasted death for every man ;” that 
“he is the propitiation for our sins, and not for ours only, but for 
the sins of the whole world;” and I hope you will see that I am 
not unreasonable in my anxiety to impress these truths on your 
minds. O that God by his awakening Spirit would do it effectu- 
ally! For when this is done, you cannot fail to be alive to the 
heinousness of the crime by which, in this head of my discourse, 
you are distinguished -—the sin of preferring the world to your 
Saviour; the sin of unfaithfulness to the Bridegroom who hath 
purchased and espoused you to himself by his blood. Yes, my 
brethren, if you see justice in the indignant feelings of an injured 
husband, when it is made manifest to him that his bride, the wife of 
his bosom, hath transferred her affections to another, and that his 
enemy ; if you see justice in the sentence passed by the laws of 
God and man on the adultress, you must acknowledge the blackness 
of the guilt of which you are partakers, by giving your affections 
to the idols which the world, and its pleasures, its honors and 
vanities, have set up in your hearts. | 

The effects of this one great sin are not at present taken into 
the account. J'hey are the branches and the fruit of ¢hisethe 
germ and root of all, The carnal lives, impure thoughts, and un- 
hallowed desires; the profanity and blasphemy; the drunkenness 
and debaucheries; the knaveries in business; the oppressions of 
the poor; the slanders and backbitings among neighbours ; the 
conspiracies against the good and just; the shameful desecrations 
of God’s holy Sabbaths; the neglect of the religious education of 
youth; the neglect of God’s word and sacraments, of public wor- 
ship, and of private and family devotions; in a word, the whole 


15 


train of sins by which the unrenewed heart manifests its original 
turpitude : all these I consider not: they are written in the book 
of God’s remembrance, to be brought to light in another and an 
awful day. At present, I place my finger on this one great and 
crying sin—the source and fountain of them all —the sin of with- 
holding your affections from Him who keepeth you in the hollow 
of his hand; yea, who not only made and sustained you by his 
power and mercy, but who hath espoused you to himself by shed- 
ding his precious blood for you — a wondrous achievement of love, 
that excites the admiring gaze of the angels in heaven, and will 
continue the theme of praise to God forever and ever. Not to 
love supremely such a Bridegroom as this, is sufficient in and of 
itself to shut you from his blissful presence; insomuch as that 
were it possible for you to live what you call moral lives, this 
crime alone would shut the door of mercy on you, and cause the 
Bridegroom to pronounce the recorded sentence, “ Depart from 
me, I know you not.” 


Our way is now open to turn and address those who have alrea- 
dy begun the profession, and entered en the course of faithfulness 
mentioned in the text. ‘To these, with great propriety it may be 
said: “Be thou faithful” — continue thou faithful — «unto death, 
and I will give thee the crown of life.” 

Our very profession of the Christian religion, my dear brethren 
involves duties the most binding, and holds out encouragements 
the most animating. If we are in earnest, if we are not mere 
hypocrites, “ whited sepulchres,” which outwardly appear beauti- 
ful and pure, while all within is full of moral corruption and death, 
both of these—our duties and encouragements— will be con- 
stantly in view. 'T’o impress these on your hearts, so that you 
_ fail not to attain the promised crown of eternal life, shall be my 
aimlin what remains of this discourse. ! 

I. 'To illustrate our duties as Christians: We are all called on 
in holy Scripture to consider each man, whatever be His station, 
a steward, placed by the Lord of all things in charge of trusts of 
a precious nature, not his own, but committed to his care, to be 
used according to the will of his Lord. These deeds of trust 
embrace all the blessings and gifts which we have received at the 
hands of our heavenly Master — time, health, streneth, wealth, 


16 


credit, influence in socicty, and the inestimable instructions of 
Revelation, and the quickening endowments of the Divine Spirit; 
of these we are called stewards, and strictly commanded to use 
them as “coop stewards of the manifold grace of God.” 1 Pet. iv. 4. 
Now, it is easy for me to make this statement to you, my breth- 
ren, and it is easier, perhaps, for you to listen to it, as a thing of 
course, and still suffer the whole subject to have little or no good 
effect on our hearts and lives. Suppose, therefore, that we now 
strive by the grace of God to go a little further than this. Let us 
bring this matter of stewardship — this our relation to our Ke- 
deemer as stewards (not proprietors) of whatever he bestows upon 
us —to bear on our lives and daily conduct. | | 
To this end, hold up a picture before you. Men often see their 
faces in another’s glass much better than in their own; for their 
own glass is frequently turned, so as more faithfully to reflect the 
faces of their neighbors than to discover their own features. 
Place then a sreEwarp before you; and consider his character 
and relative duties. Suppose him your own steward; that you 
had long ago sought for him, while he was yet a slave to a cruel 
master; that you had bought him with your own money; at a 
great price ; and that bidding him cast away his badges of slavery, 
and clothing him with a robe of righteous freedom, you appoint 
him to the office and duties of a steward, on your own domain and 
in your own household. Last of all, suppose that, putting a copy 
of your own laws and will into his hands, and giving him the 
keys of your own treasure, you take leave of him for a while, 
saying, “ Be rHov FAITHFUL,” and great will be thy reward when 
I come. Now, let us imagine that in process of time this steward, 
neglecting to read his instructions, fancies that his time is is own ; 
that his health and-strength are his own, to use as he pleases ; 
that the wealth which he handles is his own; that he is the pro- 
prietor of all, and not you; and that the credit and influence 
which he enjoys in your household, are based on his own merit 
and to be’°employed in promoting his own interests, ‘aceon 
of yours, and the welfare of your houschold. In so doing, you 
find him much at his case, and, however surprising it may be, 
sure of your favor and his promised reward ! 
In passing judgment on the ease before us, may I be-allowed to 


speak as you would speak? — Reviewing and summing up the facts 
and evidences, you say: 


17 


1. Of the time of my steward: ‘This is nof‘his own as he af- 
firms; for as I redeemed him from slavery, and placed him on my 
estate and in my employ,. his time is mine and not his. It is of 
ny mercy, not of his right, that he bestows a moment, aside from 
~ Iny imterest and honor, on his own concerns. é 

2. Of his health and strength. If he say these are his own, 
and use them without reference to my instructions, in the indul- 
gence of his own passions, and in seeking his own will and pleas- 

ure; let him remember that he owes them to my continual bounty. 
It is to my healing medicine, and my sustaining hand, that he 
is indebted for every moment’s health and strength ; were these 
withdrawn, he would perish. is ; 

3. And what shall I say of the riches of which my “steward” 
boasts as his own? Not a penny, truly speaking, is his. I gave 
‘him the keys of my-treasure, for far other purposes than to gratify 
his pride and vanity, by raising or trying to raise himself in the 
eyes of his fellow-servants, or to pamper his lusts. Equally foreign 
from my design was it, that he should use my favours to corrupt 
others. In committing my riches to his care, it was my expressed - 
as well as implied command, that he should consider me, not him- 
self, the proprietor; and that when he used them, -it should be 
always to my glory. The very name of “steward ” implies that — 
he provide all things necessary for my household. The surplus, 
if any, is mine, not his; and of this he will have to render an 
awful account. ; 

4. Even the credit he acquires in my household, more valuable 
than silver and gold, is purely of my bounty. Were I to frown 
on him, how soon would his fame be blighted; none would har- 
bour him, or minister to his wants; perish he must, and that 
without pity. For this also he is accountable to me, and tremen- 
dous will be the day of audit. | mei 

Last.of all, I learn that my steward pleads, in extenuation of 
histcrimes, ignorance of my will. So much the worse for him. 

it shows that his heart is not right, and that his sins are of his 
own seeking. This is like putting out his eyes that he might not 
see the path of duty. His first step was to know my will—to read 
and be acquainted with my instructions. Being my steward, his 
neglect in this respect has proved the fountain from which have 


issued all the streams of his unfaithful life: out of his own mouth, 
Cc 


18 


therefore, his condemnation is confirmed. And as to his present 
ease and selfcomplacency, alas! they are but pReams. ‘The aw- 
ful realities of his accountability and crime anon await him. 

That not a word of this sentence which I have delivered in 
your name is contrary to reason and justice, I appeal unto your 
consciences to decide. Let us, then, turn this mirror on. our own 
hearts and lives, and by it contemplate our accountability and du- 
ties to our heavenly Lord, as “good stewards ii the manifold 
grace of God.” 

We are told in Holy Scripture (Mat. iii. 16), that a “ Book of 
remembrance is written before God.” Every word of this short 
sentence is important, and very much to our present purpose. It 
seems to embrace every thing that relates to dime, the precious 
portion of life which God allows us here on earth. Each moment 
as it passes is “remembered” and “ written” down in a “ book ;” 
and that “book” is always “before God” — his eye is always on 
it. Most absurd, then, is it, to suppose our time is our own, oth- 
erwise than as stewards to improve it to God’s glory, and the good 
of his household; the family of mankind. 

The same may be said of our health, strength, and talents. — 
What Christian can, for a moment, dream these were given us of 
God to be employed -in idleness, or in seeking our own pleasure, 
or pursuing. our own plans, independently of the will and glory 
of our heavenly Master? 'The men of this. world, who do not 
acknowledge their accountability, may affect to despise this con- 
sideration, “gaa for a short time rush fearlessly on to their lament- 
ed doom; but from Christians, something different is expected. 
They ine been baptized in the name of the Holy Trinity in 
Unity, Father, Son, and Holy Ghost, “of whom the whole fami- 
ly both in heaven and earth is named,” and being members of this 
household, and owning fealty to this Divine Head, they can with 
no more propriety set up a separate interest, and perform their 
duties on selfish principles, than the several limbs of our natural 
bodies can do it. While the members of the body maintain. their 
communion with each other, in mutual charity, and acknowledge 
and feel their dependence on the head, and on these principles — 
perform their relative functions, they have life—they may be 
said to live—and no longer. ,When this cedses to be the vig. 
that moment the vital principle is lost. “Every branch in me,” 


19 


saith our Lord, that bringeth not forth good fruit 1s taken away.’ 
It may have been alive, but it has now lost its vital principle, and 
must be “taken away” and “burned.” O let us, therefore, fear 
lest we, the members of Christ, be cut off fer our sins of selfish- 
ness — and thus be deprived of this vital connexion with the Sa- 
viour of our souls, and this.sweet communion of saints, which the 
members of His church must enjoy on earth, or rams their 
hope of salvation in heaven. . 

In returning to that part of the sentence which you gave on the 
conduct of thes steward, relating to the use and abuse of the riches 
committed to his charge, I have a few words to say, of no little 
interest to many who profess to be Christians. | 

As a matter of history it is true, that mankind, in all ages, have 
shown a proneness to idolatry. Read the annals of the Jews: 
what infatuation appears, for a long period, to have occupied the 
hearts of even this elect people of God, causing them to cast off 
their allegiance to the Jehovah —the God of their fathers — and 
worship idols. It required the punishments of many hundred 
years to wean them from this sin; and, when weaned, after their 
return from the Babylonish eerie, the cause still remained — 
the corruptions of the human heart still broke forth, in other forms. 
Instead of outward images, men.set up idols in their hearts, 
equally subversive of vital piety ; and this species of idolatry still 
continues. 'The love of wealth, at the-present day constitutes an 
idolatry as real, in the sight of God, as any exemplified in days of 
yore. Men—even professing Christians —are often found to bow 
down to this idol, to worship it, and to put their whole trust in it, 
as truly and sieaiiols, and. to all intents of estranging the heart 
and affections from God—the only legitimate object of adora- 
tion —as did once the Jew to Baalam and Ashtaroth, the Egyp- 
tian to Apis, or as now do the Hindoos-to Juggernaut. — 

I am not mistaken, my brethren, in. denominating the sin of 
covetousness idolatry. It is expressly so called in Scripture (Col. 
iii. 5), being ranked among those crimes for which “the wrath of 
God cometh on the acisens of disobedience.” And we may fur- 
ther with truth observe, that if ever there was an age in which 
this might be termed the prevailing sin, it is the present. Like 
the leprosy, it hath spread itself over the whole state of society. 
Christians, and the men of the world,. believers and infidels, sin- 


oO 
ners, ministers, and people, all, all, are tempted to this sin daily, 
and many are alienated from the true God by its destroying infiu- 
ence. In its effects, it is like the bowls of Egypt, breaking forth 
with blains in all communities — causing overreachings in bar- 
gains, frauds and deceptions in traffick, and often perjuries in 
courts of justice. It creates envyings, emulations, and strifes 
among neighbours ; malice and hatred between friends ; and often 
makes members of the same family the bitterest enemies. And 
has your pastor presumed to attack this prevailing sin? If he do 
not, I would ask in return, who will? Shall no voice be raised to 
warn the faithful, till God arise to maintain his sovereignty in 
your hearts, and lay judgment to the line and righteousness to the 
plummet? Blame not, then, the physician, because he probes the 
sore, which, more than all.others,.threatens to be fatal. All I ask 
of you, is duly to consider that part of your sentence which you 
pronounced upon the unfaithful steward, in the picture just held 
up to your view. You pronounced him false in his premises, 
criminal in his deed, and no Jonger worthy of your trust, simply 
because he maintained that he was the proprietor, and not you, of 
the riches committed to his charge. Why, then, do you alter your 
opinion, and pronounce a different sentence, when treating on 
your own accountability to Almighty God, for all the benefits of 
his Providence? Why lift your eyes on me, and recoil with aver- 
sion, as if I encroached on your inalienable rights, when I tell 
you plainly your wealth, your money and possessions, are not 
your own, but belong to your Master in heaven, who is the Lord, 
and you only the steward? Strive to rid yourselves of it as much 
_as you will, this is an awful reality, and your accountability inevita-. 
bly follows. "To Him -you must render an account of every penny, 
and your instructions for disbursement are clearly written in the 
Holy Scriptures, which you are daily bound to consult and make 
the guide of your life. If you have been unmindful of these 
truths, I fear the matter will go hard with you in the day of audit. 
How stands it with you in this respect? Have you thought it of 
sufficient consequence to keep a memorandum of the manner of 
expending your Master’s money? If you have not, Hm has done 
it for you. He is omniscient, and has been and is every where 
present with you, when you go out and when you come in; yea, 
he is about your hed, and. knoweth all your secret thoughts, and 


_~ 


21 
“spieth out all your ways.” Depend upon it, therefore, he has 
kept a note book in which is written all the particulars of your 
expenditure of his treasure. Think on this, and let it have its 
due weight upon you. | 2 

Now the only way in which I ean conceive it possible for the 
tempter to turn your minds from these truths, so as to deprive 
them of their effect on your hearts and lives, is by suggesting, that 
perhaps God’s Word does not bear the preacher out in his state- 
ments and inferences; perhaps the obligations of Christians are 
not so strict; perhaps there may be a way of going to heaven, 
without giving an account of the manner in which and the purpo- 
ses for which I spend the gifts of Providence; I may, perhaps, 
love riches, and not be punished for the dreadful sin of idolatry ; 
in short, the duties of a steward may all be performed, and I ad- 
mitted to a steward’s reward, and still indulge myself as I please. 
“The Lord delayeth his coming,” and this allows me at least the 
privilege of putting off the consideration of the subject till another 
and “ more convenient season. ” | 

To the law and to the testimony: by these let this be tried, — 
Turn to the 12th chapter of the Gospel according to St. Luke. I 
would ask, do you believe this book? ‘Will you be convinced, 
when the Lord Jesus Christ, who died for your sins, is speaking 
to you? Then attend to his words, in the 15th verse: 

"Take heed, and beware of covetousness: for a man’s life con- 


sisteth not in the abundance of .the things which he possesseth. ” 


Then follows, in a parable, a plain exemplification of this solemn 
truth :'“'The ground of a certain rich man brought forth plenti- 
fully ; and’ he thought within himself, saying, What shall I do, 
because I have no room where to bestow my fruits? And he said, 
This will Ido: I will pull down my-barns, and build greater ; and 
there will I bestow all my fruits and my goods. And I will say 
to my soul, Soul, thou hast much goods laid up for many years ; 
take thine ease, eat, drink, and be merry. But Gop said unto him, 
‘Thou fool, this night thy soul shall be required of thee: then 
whose shall those things be which thou hast provided? So is he 
that layeth up treasure for himself, and is not rich toward God: 
And he said unto his disciples, Therefore I say unto you, Take no 
thought for your life, what ye shall eat ; neither for the body, what 
ye shall put on. The life is more than meat, and the bedy is 


22 


more than raiment. Consider the ravens: for-they neither sow 
nor reap; which have neither storehouse nor barn; and God 
feedeth them: how much more are ye better than the apie 2 And 
which of you, with taking thought, can add to his stature one eu- 
bit? Jf.ye then be not able to do that thing which is least, why 
take ye thought for the rest? Consider the hlies how they grow: 
they toil not, they spin not ; and yet I say unto you, that Solomon, 
in all his glory, was not arrayed like one of these. If then God 
so clothe the grass which is to-day in the field, and to-morrow 1s 
cast into the oven, how much more will he clothe you, O ye of 
little faith? And seek not what ye shall eat, or what ye shall 
drink, neither be ye of doubtful mind.” For all these things do 
the nations of the world seek after: and your Father knoweth 
that ye have need of these things. But rather seek ye the kingdom 
of God; and all these things shall be added unto you. Fear not, 
little flock; for it is your Father’ s good pleasure to give you the 
kingdom. Sell that ye have, and give alms; provide yourselves 
bags which wax not old, a treasure in the heavens that faileth 
not, where no thief approacheth, neither moth corrupteth.. For 
where your treasure is, there will your heart be also. Let your 
loins be girded about, and your lights burning; and ye yourselves 
like unto men that wait for their lord, when he will return from 
the wedding; that when he cometh and knocketh, they may open 
unto him ‘aienintohe. Blessed are those servants, whom the lord, 
when he cometh, shall find watching: verily I say unto you, that 
he shall gird himself, and make them to sit down to meat, and 
will come forth and serve them. And if he shall come in the se- 
cond watch, or come in the third watch, and find them so, blessed 
are those servants. And this know, that if the good man of the 
house had known what hour the thief would come, he would have 
watched, and not have suflered the house to be broken through. 
Be ye, therefore, ready also: for the Son of man cometh at an howl 
when ye think not. Then Peter said unto him, Lord speakest 
thou this parable unto us, or even to all? And the Lord said, 
Who then is that faithful and wise srewarp, whom his lord shall 
make ruler over his household, to give them their portion of meat 
in due season? Blessed is that servant, whom his lord, when he 
cometh, shall find so doing. Of a truth I say unto you, that he 
will make him, ruler over all that he hath. But and if that ser- 


23 


vant say in his heart, My lord delayeth his coming; and shall 
begin to beat the men-servants and maidens, and to eat and drink, 
end to be drunken; the lord of ‘that servant will come in a day 
when he looketh not for him, and at an hour when he is not 
aware, and will cut him in eden! and will appoint him huis por- 
tion with the unbelievers. ” 

Dear brethren: I make no “tenes for the length of this quo- 
tation from Holy Scripture, for every word applies to the point in 
question. All I ask of you, is to weigh well each part, as it is ap- 
plicable to the ministers of God, as well as to all his people. If 
either the one class or the other, can find palliation for the misuse 
of time and talents, the inordinate love of the riches and pleasures 
of this world, and the putting off of the day of repentance, which 
now so much prevail among the nominal members of God’s 
church, the arguments I have used fall to the ground: otherwise, 
they must stand fast; and by them you are Bound here, and ac- 
cording to them you will be judged hereafter. 

Il. From duties, we proceed to consider the great encourage- 
ments which should animate us in our Christian profession. — 
Here, blessed be God, we have no reason to fear or complain. 
The storehouse from which we may draw these inestimable treas- 
ures is both ample and richly furnished — there is plenty, and of 
the best quality. The only hesitancy is in knowing which claims 
our first choice; which ingot, from among the piles of gold, we 
shall first seize upon, and convert to our purpose. ‘That in the 
text shall claim our present attention. It is 1 cRowN OF LIFE — 
not a perishable crown, such as earthly princes seek, full of care, 
and to be enjoyed with much anxicty, for a few days only, and 
then to fade away in the darkness and silence of the grave, leaving 
its possessor no better nor richer than the beggar that sleeps beside 
him — but it is of the nature of eternal li ife, and its glory fadeth 
not away ; the sun shall fade, and the stars be quenched in forget- 
_ fulness, but this endureth, with all its accompanying enjoyments, 
forever and ever !' 

And can it be possible, my brethren, that such beings as we 
feel ourselves to be, can ever enjoy a boon like this? I know this 
is now your secret query ; and, till it be answered, it is in vain for 
me to set it before you as an incentive to fidelity. It should al- 
ways be explained, when placed before the minds of men as a 


24 


matter of reward, or we build on false and ruinous principles. 
We, therefore, resume the question, What are we, that we should 
be regarded by the Almighty Maker of heaven and earth, as wor- 
thy of an immortal crown? Born of sinful parents — condemned 
by the Divine law, by an attainder passed on our race — corrupted 
in our natures, and defiled in our consciences, by the effects of so 
many remembered actual sins—how can we realize that this 
great reward, this crown of life, will ever be ours? I answer, 
Nothing within or of ourselves can beget such a hope. As well 
might we think of creating worlds, other suns and other planets, 
by, our single word, as of finding any thing in ourselves, either of 
meré or fitness, “ condignity” or “ congruity,” to enjoy the prize 
here set before us. How, then, can we derive encouragement from 
its proffer? Despair, not hope; ra not active ag is the 
inevitable consequence. : 

Yet, strange to tell, this inestimable prize, with all its brilliancy, 
this crown of life, sparkling with the rich gems of eternal blessed- 
ness, indicating and implying enjoyments far beyond the reach of 
thought or language, hath our Redeemer actually set: before us, 
and commanded our hand to receive ; and although we are belied 
by sin, as was the arm of him whom that same Jesus once ad- 
dressed, yet if like him we believe, even we shall like him also. be 
enabled to obey. Our weakness shall be made perfect in His 
strength who came to save us. | 

To our Redeemer, and to him alone, we must look for the be- 
ginning and end of our salvation. He who knew no sin, hath 
become sin for us. On him, as the Lamb of God, have been laid 
the iniquities of us all. The debt which our sinful race owed to 
God, for the transgression of his law, has been paid by his suffer- 
ings in the garden and on the cross. His blood has purchased 
eternal redemption, and his crown of thorns a crown of glory, for 
us. What tidings these, for dying souls like ours! And who 
will not believe, and rejoice in believing, when further assured, 
that the Saviour hath not left us comfortless, but hath sent forth 
his Holy Spirit to change our hearts and bow our stubborn wills — 
to sanctify our affections, and make us meet for the inheritance 
which he hath purchased for us!’ Who can doubt — who ean in- 
dulge fear-- when thus resting on the arm of an Almighty Re-. 
deemer, for redemption, justification, sanctification, and final sal- 

vation ?’ 


25 


NY 


Our bodies may die, and be corrupted in the grave; the world 
may be burned up, and the elements melt with fervent heat: the 
moon may withdraw her shining, and the sun be quenched; but 


Jesus Curist will be our sun and our shield. Being his by 


faith, and being made like unto him by the power of his Holy 
Spirit, we shall, if we continue FAITHFUL UNTO THE END, Ie- 
ceive from him THE CROWN OF LIFE. 7 


Commending you to God, and the power of his grace, I am, 


dear brethren af my spiritual charge, 


Your humble and affectionate pastor in the Lord, 
PHILANDER CHASH, 
Bishop of Llinois. 


SPRINGFIELD, 
May 14, A, D. 1837 


